What is common in adwaita and SAktaadwaita?

[Guest guest]

- Krishnarao (lanka.krishnarao1)

Subject :- what is common in adwaita and SAktaadwaita?

 

priya mahASayAh,

 

One scholarly pITAdhipati has defined adwaita as " maru marIcikA nyAyam "

and SAktAdwaita as " mR^idGaTa nyAyam " . I don't know how far this illustration

is appropriate.

But he did not answer my above query

 

I still have the doubt how SrI SankarAcArya and his followers have chosen

to follow both the sampradAyAs simultaneously, because adwaita says there will

be no water at all in the mirage whereas in SAktaadwaita there is the mud and

also the pot.

 

I request all our members to clarify my doubt giving proper examples to

understand easily.

 

Thanking you all in advance,

Yours always in the service of the mother

krishnarao (SrIparasuKAnandanAtha)

[Guest guest]

From :- krishnarao (lanka.krishnarao1)

Subject :- : What is common in adwaita and SAktaadwaita?

" SrIgurussarvakAraNaBhUtA Saktih |

SrImahAgaNAdhipatayEnamah || "

 

priya mahASayAh,

 

I submitted a message asking all the members to clarify my doubt about

" What is common in adwaita and SAktaadwaita? " . Some of my friends have readily

responded with their profound knowledge upon the subject of non-duality, quoting

excerpts from authorities like SrIramana maharShi, yOgavAsiShTa and also some

adwaitic esoteric meanings for some names from `lalitA sahasranAmam. But my

question " Why jagadguru Sri Adi SankarAcArya and his followers are sailing in

these seemingly different boats which appear quite antagonistic with each other.

They did not in the same spirit adopted the viSiShtaadwaita or dwaita

philosophies also along with their `adwaita "

 

At that time it was really a doubt in my mind. But when I prayed it to my

gurudEv, he has transmitted some flashes of thought waves into my mind and I

myself could solve the problem and wish to share it with you all.

 

In fact, the `Suddha adwaita and the SAkta adwaita are not two different

philosophies at all.. They are the two sides of a coin. Just as Sakti is not a

different entity from Siva, this SAkta adwaita also is not different from Suddha

adwaita. If Siva is invisible of prakR^iti, the Sakti becomes the exhibitor of

that Siva in the form of prakR^iti . She is the " Sivaj~nAnapradAyini " .

 

Suddha adwaita is just a theory, which is not at all practicable for any

expert adwaitin. That is why almost all the R^iShis, sages and gn~anis have

adopted SAkta adwaita for their practice, though they speek Suddha adwaita,

because it is gupta vidya. SAkta adwaita is a gradual process to reform every

one to become a perfect " adwaitin " . This is " krama vidya " .

 

Really, both the theories appear contradictory with each other. Siva and Sakti

also appear to be incompatible. The ornaments and floral decorations differ

with each other. The flowers offered for Siva are not acceptable for Sakti.

Flowers liked by Sakti are prohibited for Siva. naivEdyAs also differ. If Siva

was angry with manmadha, Sakti becomes benevolent upon him. In spite of so many

differences they both are one.

 

AdiSankara knows perfectly well that every thing other than him is " middhya " ,

and he knows well that every thing is his own extension. He knows it well that

the concept of external godhood is absolutely fictitious and a creation by the

R^iShis and seers only. He perfectly knows that he himself is the real

`brahman'. He knows it well that there will be nobody else to give him the

`mOkSha', because there is no `bandha' at all. Even then he bowed before every

idol of innumerable gods and deities, and composed several stavas and stOtrAs

etc., for all of them..

 

As far as my knowledge goes, in SAkta adwaita, there are two " BhUmiklAs " . One

is " aham brahmAsmi " and the other is " SaraNAgati " , Both are essencial. We all

know that the government is " of the people, by the people and for the people " .

All the government officers are the servants of the people living upon the

salary paid from the tax amounts of the people, But when you approach a

tahasildar (or any other officer) with a petition, you will have to salute him

first and obediently explain him the injustice occurred to you and request him

to do the justice. But in spite of all your obedience, if the officer does not

hear you (for so many of his reasons like bribe etc.,), certainly you will have

to revolt upon him and say that you will exposé him before the higher officials

or the court of law and see him punished.

 

SrIrAma has politely prostrated before `sAgara', fasting for three days,

explaining about the abduction of his wife by rAvaNa, and requesting his help by

giving way to get back his wife. But when the `sAgara' did not give any

response, he has raised bow and arrow along with the conscious of " aham

brahmAsmi " , saying that he will desiccate the whole waters of the ocean and

proceed for lanka. Then only sAgara came up with folded hands and showed him

the way.. rAvaNa also knew this kind of " aham brahmAsmi " theory. With this

theory he commanded all the dEvatAs to remain servants for him and ultimately

met with consequences.

In adwaita, there is no scope for Bhakti, where as in Sakta adwaita, both

Bhakti and j~nAna are simultaneously prevailing.

 

" twayA hR^itwa vAmam vapor aparitR^iptEna manasA,

SarIrArdham SamBhOr aparamapi SankE hR^itam aBhUt |

Any wise guru will always warningly instruct his disciple to come down to the

heart region from sahasrAra, when ever any problem arises in his japam. So it is

evident that both the theories are essential for the successful sAdhana.

 

That is why the AcArya and his followers have adopted SAkta adwaita also along

with his adwaita philosophy saying " Sivah SaktyAyuktO yadi Bhavati Saktah

praBhavitum, na cEd Evam dEvo na Kalu kuSalah spanditumapi " . It is not SrI

Sankara and his followers are the first initiators of this combined path for

realization, but it has been observed from ancient times long since the

beginning of creation itself. The devotion should always be in three ways as

adwaita, dwaita and dwaitaadwaita. " antar bahisca tat sarvam vyApya nArAyaNah

sthitah " .

 

Thanking you all who have sent their views for my request for clarification,

which all become guidelines for my sAdhana.

 

Yours always in the service of the mother,

Krishnarao (SrIparasuKAnandanAtha)

 

 

Shambhavi , " krishnarao " <lanka.krishnarao1 wrote:

>

> - Krishnarao (lanka.krishnarao1)

> Subject :- what is common in adwaita and SAktaadwaita?

>

> priya mahASayAh,

>

> One scholarly pITAdhipati has defined adwaita as " maru marIcikA nyAyam "

and SAktAdwaita as " mR^idGaTa nyAyam " . I don't know how far this illustration

is appropriate.

> But he did not answer my above query

>

> I still have the doubt how SrI SankarAcArya and his followers have

chosen to follow both the sampradAyAs simultaneously, because adwaita says there

will be no water at all in the mirage whereas in SAktaadwaita there is the mud

and also the pot.

>

> I request all our members to clarify my doubt giving proper examples to

understand easily.

>

> Thanking you all in advance,

> Yours always in the service of the mother

> krishnarao (SrIparasuKAnandanAtha)

>